KHOÁ 6 ĐẠI CHỦNG VIỆN THÁNH GIUSE SÀI GÒN: Bài giảng Chúa Nhật Lễ Lá

PALM SUNDAY (B) - April 5, 2009

Processional Gospel Mark 11: 1-10 or John 12: 12-16

Isaiah 50: 4-7; Philippians 2: 6-11; Mark 14:1- 15:47

By Jude Siciliano, OP

Dear Preachers:

This Sunday is different in several ways. Today's liturgy has three parts: the remembrance of Jesus' entrance into Jerusalem, the Liturgy of the Word and the Liturgy of the Eucharist. In addition, we are given a choice of two processional Gospel passages. I am drawn to the Marcan passage and will focus my reflections on it. We also have the reading of Mark's Passion. I would choose not to chop it up, but to proclaim it in its entirety; after all, how many times will people get to hear the Passion in its entirety? The Missal suggests a "brief" homily; the long reading of the Passion is no excuse to eliminate the preaching.

Today Jesus enters the city where he will meet hostility and he is showing the powers that he is not afraid of them; not afraid of their malicious and slanderous words or their power to crush and destroy him. He doesn't come armed nor does he call the enthusiastic crowds that greet him to take up arms. He will not enter in secret to organize terrorist activities; the Zealots, who favored uprisings and a violent revolution, certainly would have wanted him to do that. Jesus' enemies wouldn't have to infiltrate the ranks of his disciples with spies to find out what he was teaching – for his words were public and his actions seen by anyone who wished.

Jesus' humble entrance into Jerusalem fulfilled the prophecy of Zechariah (9:9). "Rejoice greatly O Daughter of Zion! Shout, Daughter of Jerusalem! See your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey." That's what the crowds acknowledge in their Hosannas. Jesus' "royal" entrance was on a colt of an ass. What an insignificant figure he would make. Jesus enters the city without fancy trappings, with the cloaks of simple folks on the colt. In the gospel Jesus doesn't have very much: he borrows a boat from which to preach and a room to eat the Passover with his disciples. Even his tomb will be borrowed. How could this man possibly free a people dominated by the most powerful force in the world, the Roman army? What would the Jewish leaders of big city Jerusalem possibly have to fear from this peasant from Galilee?

Despite the fact that his appearances were humble, this did not turn people off or drive them away from him - at least not on this day. We tend to be impressed by displays of power that fill us with awe. At some national events fighter jets fly low over the heads of the crowds, their roar startles us and turns our heads towards the sound and the impressive display. Jesus doesn't draw attention by similar displays of power or because he is spectacular, but because he holds out hope to the weary and hopeless who have suffered dominance by the religious, military and economic powers of the world.

The German theologian, Dietrich Bonhoeffer, who was killed by the Nazis, warned of "cheap grace," if we do not take seriously the gravity of sin or the call to servanthood. This week, we disciples of Christ are called to follow and die with him; to die to sin and self. This week in its entirety must also be kept in focus, for Christ's death and the subsequent despair of his disciples are not the end of the story. The full story is revealed on Sunday morning when Christ defeated death and was raised to new life. What was an ending, was also an occasion for a new beginning. We will draw parallels from our lives this week with Christ's suffering and we will also experience the transforming power of our God who raises the dead to new life.

Mark's gospel, to this point, has been terse, with an air of rapid movement. Now the gospel takes a turn towards detail and slower pace. For example, in the brief narrative of Jesus' entrance into Jerusalem, Mark spends some time describing Jesus' directions to the two disciples and their search for the colt Jesus would ride on. In contrast to the surrounding excitement, the two are given a mundane task.

Earlier, two disciples had asked to sit at Jesus' right and left when he came into his glory. Their attitude and request are more typical of disciples in Mark's gospel, who continually miss Jesus' message about servanthood and the cross. Still, Jesus is the "teacher" and he wants to continue teaching his disciples their role of humble servanthood – even as he sees his end approaching. The two sent on their assignment are not named and so are representatives of disciples then and now; maybe that's why Mark spends so much time on this seeming insignificant detail.

The crowd is looking for a glorious king and Jesus, sitting on a donkey, is saying quite clearly that he is not that kind of king and those who follow after him will be asked to serve, not in a glorious crowd-pleasing ways, but in the very mundane way we who minister are called to serve. At a parish where I was recently, the parish staff were helping volunteers in the church basement make peanut butter and jelly sandwiches for the poor.

Thomas Long, who teaches at Candler School of Theology, wrote in "The Christian Century" (April 4, 2006), that Jesus' disciples have to be willing to be "donkey fetchers" for the Lord – willing to serve in humble ways. Mark's gospel opens with a trumpet call, "Prepare the way of the Lord." – but the gospel makes it clear that the way we do that is by performing humble, routine and often exhausting tasks. In the end, Long says, preparing the way of the Lord" usually looks like standing hip-deep in the mire of some stable trying to corral a donkey for Jesus.

This narrative is simple and subdued. Despite the excitement around him and the few words Jesus' speaks in giving directions to his disciples, he is remarkably silent in Mark's version of the event. If we want details of a "triumphant entry" we will find it in Matthew – not in Mark. Jesus seems to sense that he is no longer traveling in his home region of Galilee engaging his opponents in debate. Instead, he is in the capital city where threatening civil and religious powers hold sway.

If the disciples recalled Jesus' words they would have known that he was on his way to death. Judging from their previous lack of comprehension, we can imagine the disciples being caught up and distracted by the excitement. But Jesus is calm and determined and ready to push ahead. After his resurrection the disciples will receive his Spirit and finally learn Jesus' message of service, or as Long puts it, their role as "donkey fetchers."

During Lent the liturgical color is purple or violet; today it is red. Red is worn on the feasts of martyrs and on Pentecost Sunday, when we celebrate the Spirit's coming upon the gathered community. Thus, even the liturgical color today reminds us that those who follow Christ, filled with his Spirit, must be willing to lay down their lives.

Fr, Jude Siciliano, OP

CN LỄ LÁ (B) - April 5, 2009

Mc: 11: 1-10 hay Ga. 12: 12-16

Is 50: 4-7; Pl 2: 6-11; Mc 14:1- 15:47

Lm. Jude Siciliano, OP

CON SẼ LÀM NGƯỜI DẮT LỪA

VỀ CHO CHÚA

Anh chị em thân mến,

Chúa nhật này phụng vụ khác với các chúa nhật khác. Gồm 3 phần:

Tưởng nhớ Chúa Giêsu vào thành Giê-ru-sa-lem,
Phụng vụ lời Chúa,
và phụng vụ Thánh Thể.

Có 2 Phúc âm để chọn khi kiệu lá. Tôi thích Phúc âm thánh Mác-cô, và sẽ chú trọng bài đó. Chúng ta có bài Thương Khó của thánh Mác-cô.Tôi không muốn phân chia bài này, nhưng sẽ triển khai đề tài trong bài Phúc âm đó. Chúng ta thường ít nghe trọn vẹn bài Thương Khó. Sách lễ khuyến khích nên có một bài giảng ngắn gọn, không nên vì bài Thương Khó dài mà bỏ bài giảng.

Hôm nay Chúa Giêsu đi vào thành thánh, nơi Ngài sẽ gặp nhiều thử thách, chống đối. Và Ngài sẽ chẳng ngại ngùng gì khi gặp việc này, Ngài không sợ những lời vu khống, và quyền lực ức chế Ngài. Ngài không có vũ khí, và Ngài cũng không kêu gọi quần chúng đón chào Ngài bằng bạo động. Ngài không kín đáo đi vào thành để tổ chức bạo loạn. Có người trong số quần chúng muốn Ngài lãnh đạo để chống đối chính quyền bằng bạo lực. Những kẻ chống đối Ngài không cần phải dùng an ninh chìm cài vào các môn đệ để xem Ngài rao giảng những gì, vì những lời Ngài nói với quần chúng và hành vi của Ngài rất công khai, ai cũng có thể trông thấy được nếu họ muốn.

Chúa Giêsu đi vào thành một cách khiêm nhường để ứng nghiệm lời ngôn sứ Da-ca-ri-a (9:9) "Nào thiếu nữ Xi-on, hãy vui mừng hoan hỷ! Hỡi thiếu nữ Giê-ru-sa-lem, hãy vui sướng reo hò! Vì kìa Đức Vua của ngươi đang đến với ngươi: Người là Đấng Chính Trực, Đấng Toàn Thắng, khiêm tốn ngồi trên lưng lừa, một con lừa con vẫn còn theo mẹ". Đó là lời ca ngợi của quần chúng trong lời "Hosanna, Giêsu". Đây là một vị "vua" tiến vào thành trên lưng lừa. Thật là một hình ảnh không có vẻ long trọng tí nào. Ngài vào thành không kèn trống, ăn mặc như dân thường, ngồi trên lưng lừa. Trong Phúc âm, Chúa Giêsu không có tài sản gì: Ngài mượn một chiếc thuyền để giảng dạy, Ngài mượn một cái phòng để ăn bữa tiệc lễ Vượt Qua với các môn đệ. Ngay cả mộ Ngài cũng là mộ mượn. Vậy, làm sao Ngài có thể giải phóng một dân tộc đang bị nô lệ bởi một cường quốc có binh lực hùng mạnh như đế quốc La-Mã được? Và giới lãnh đạo Do Thái ở Giê-ru-sa-lem nghe được gì và sợ gì nơi người nông dân ở Ga-li-lê-a này?

Mặc dù bề ngoài của Chúa Giêsu có vẻ khiêm nhường, nhưng dân chúng vẫn không rời xa Ngài, nhất là ngày hôm nay. Thường người ta hay dùng quyền lực để ra oai với kẻ khác cho họ sợ mình. Trong một số lễ lớn của các nước giàu mạnh, có phi cơ phản lực bay trên không, khiến quần chúng trố mắt nhìn, kèm theo tiếng gầm rú đầy khí thế của đoàn phi cơ. Chúa Giêsu không thu hút người ta với những cách bày tỏ uy quyền bên ngoài, nhưng Ngài mang hy vọng đến cho những người lo lắng và thất vọng do đang bi áp lực của quyền lực tôn giáo, quân sự, hay kinh tế ở trần gian.

Nhà thần học Đức, Dietrich Bonhoeffer, bị lính Quốc Xã giết, cảnh báo, nếu chúng ta bỏ qua hành vi tội lỗi, sự tha thứ sẽ trở nên dễ dàng, và mời gọi hãy nên người phục vụ. Trong tuần này, chúng ta, những môn đệ của Chúa Kitô, được mời gọi để chết với Ngài, chết với tội, và chết với chính mình. Suốt tuần này, chúng ta phải chú trọng đến sự chết của Chúa Kitô, và nổi thất vọng của các môn đệ Ngài không phải là đoạn cuối của câu chuyện. Vì mọi sự sẽ được hoàn tất trong sáng Chúa Nhật khi Chúa Kitô chiến thắng sự chết và Sống lại với sự sống mới. Đây chính là sự sống mới được triển nở trên cái chết. Trong tuần này, khi đi vào sự thương khó của Chúa Kitô, chúng ta sẽ thấy quyền lực của Thiên Chúa trong đời sống chúng ta, vì Ngài là Đấng có quyền cho người chết sống lại với một sức sống mới.

Phúc âm thánh Mác-cô từ đầu đến giờ trình bày mọi sự việc một cách nhanh chóng. Nhưng đến đây Phúc âm lại thay đổi, diễn tả mọi chi tiết một cách khoan thai và rõ ràng hơn. Ví như việc Chúa Giêsu vào Giê-ru-sa-lem, thánh Mác-cô diễn tả chi tiết việc Chúa Giêsu chỉ cách cho hai môn đệ đem con lừa về cho Ngài. Dù rằng, đây chỉ là những việc làm bình thường của người dân sở tại

Trước đó, hai môn đệ muốn kẻ ngồi bên tả, người ngồi bên hữu Chúa Giêsu khi Ngài về nước Trời. Thái độ của hai môn đệ là hành vi đặc biệt được mô tả trong phúc âm thánh Mác-cô. Hai môn đệ không bao giờ để ý đến chủ đích giảng dạy của Chúa Giêsu về cách phục vụ và cây Thập giá. Dù vậy, Chúa Giêsu vẫn muốn dạy các môn đệ trở nên những tôi tớ khiêm nhường, ngay cả khi Ngài thấy giờ sau cùng sắp đến. Chúng ta không biết tên hai môn đệ Ngài sai đi mượn con lừa. Có lẽ vì vậy mà Mác-cô diễn tả nhiều chi tiết về câu chuyện đơn sơ này.

Dân chúng đang mong đợi một vua vinh quang, nhưng Chúa Giêsu lại ngồi trên lưng lừa. Đó là dấu hiệu chứng tỏ rằng Ngài không phải là vị Vua mà mọi người đang mong đợi. Và ai muốn theo chân Ngài phải giống Ngài là biết phục vụ người khác, không huy hoàng như họ muốn. Ở giáo xứ tôi vừa giảng, Hội đồng giáo xứ đang giúp những người tinh nguyện ỏ tầng dưới nhà thờ để làm bánh mì với bơ đậu phọng và mứt cho người nghèo ăn. Dưới một cách nhìn chung đó là chúng ta đang phục vụ.

Giáo sư thần học Thomas Long, ở trường Candler có viết một bài báo nói về môn đệ Chúa Giêsu phải là những người dẩn lừa về cho Chúa, họ phải phục vụ một cách khiêm nhường. Mở đầu Phúc âm thánh Mác-cô: có tiếng người hô to: "Hãy dọn sẵn con đường của Đức Chúa", nhưng Phúc âm diễn tả rõ là dọn đường đó là làm những việc thường ngày, đôi khi cũng có việc nặng nhọc. Cuối cùng bài viết, "dọn đường cho Đức Chúa" là những việc thường làm trong chuồng lừa để đem lừa về cho Chúa Giêsu.

Phúc âm Mác-cô viết rất giản dị và rỏ nét. Mặc dù có nhiều phấn kích cho những người chung quanh Chúa Giêsu, Ngài chỉ hướng dẫn đường cho hai môn đệ, và Ngài rất im lặng trong suốt câu chuyện. Chúng ta muốn biết thêm chi tiết của cuộc "đi vào vinh quang", chúng ta hãy đọc Phúc âm thánh Mát-thêu chứ trong Phúc âm thánh Mác-cô không có. Chúa Giêsu cảm thấy Ngài không còn đi trên đường ở Ga-li-lê-a để đối đáp với những kẻ chống đối Ngài. Thay vào đó Ngài đang ở kinh đô, nơi có nhiều chức sắc tôn giáo và chinh trị thách đố Ngài.

Nếu các môn đệ nhớ lại lời Chúa Giêsu nói về việc đi Giê-ru-sa-lem là đến với sự chết. Suy nghỉ của các tông đồ chưa thấu hiểu, và các ông đang bị chi phối bởi những tiếng reo hò chung quanh. Nhưng Chúa Giêsu vẫn thinh lặng, bình tĩnh tiến bước. Sau ngày Chúa Giêsu sống lại các môn đệ được ơn Chúa Thánh Thần mới hiểu được lời Chúa Giêsu giảng dạy và việc Ngài đã làm, theo giáo sư Long viết, việc của các môn đệ là "đi tìm lừa về cho Chúa Giêsu"

Trong mùa Chay, Phụng vụ dùng màu tím, nhưng hôm nay lại dùng màu đỏ. Đó là màu dùng trong lễ các thánh tử đạo và lễ Chúa Thánh Thần ngự xuống trên cộng đoàn.. Vi thế, màu áo phụng vụ hôm nay nhắc chúng ta là những người muốn theo chân Chúa Giêsu, với sự tràn đầy ơn Chúa Thánh Thần, để sẵn sàng chết với Chúa Giêsu.

Lm. Jude Siciliano, OP

Chuyển ngữ FX Trọng Yên, OP